519 Hukkok 520 what extent this attitude is expressed in the Hui not but Helkath. Horvat Gamum, located theological discourse is a subject for further re- on a steep hill at the junction of Misgav, may have search. been the biblical city of Hukuk. It is near the mod- Another type of (possible) encounter with Chris- ern of Hukuk. tian traditions can be traced in Hui myths and leg- Bibliography: ■ Knoppers, G. N., I Chronicles 1–9 (AB 12; ends. In particular, legends about the first ancestors New York 2004) 461–62. of Hui Muslims, Adam and Haowa (biblical Eve; in Joseph Titus Muslim tradition H awwā), can be read as compila- tions of Muslim (qurānic), Christian (biblical), and Chinese narrative patterns under the strong influ- Hul ence of oral traditions. This interpretation, how- The name “Hul” (MT Ḥwl; LXX υλ, in other man- ever, depends on the methodology employed – uscripts – e.g., the SP – Ḥywl; etymology uncertain) alternative structuralist or evolutionary inter- occurs as an eponym in the genealogies of Gen 10 pretations have been proposed that do not involve and 1 Chr 1. Whereas according to Genesis Hul was the hypothesis of the transmission of myths and the second son of Aram and the grandson of Seth legends. However, evidence of anti-Catholic polem- (Gen 10 : 23), 1 Chronicles states that Hul was the ics in a few legends is uncontested, perhaps result- seventh son of Shem (1 Chr 1 : 17). Most commenta- ing from the influence of Muslims who were resist- tors attribute this discrepancy to a scribal error, ing the Qing state and its Christian protégés during where the Chronicler accidentally omitted the rebellions (Li/Luckert: 7–33). phrase “and the sons of Aram” found in Gen 10 : 23, Understanding contemporary Hui encounters but it may simply be due to the Chronicler disagree- with biblical readings would inevitably involve in- ing with the Genesis record. The author of 1QM terpretations of the emancipatory developments also names Hul (along with Aram and his other that characterize the furious transformation pro- sons) as a group among the Sons of Darkness that cesses current in Chinese society, as well as the nu- the Sons of Light will one day fight (2 : 11). The fact merous Protestant missionary groups in East Asia that Hul, his brothers, and Aram were viewed so and the networking between them. negatively is striking, especially since he is part of Bibliography: ■ Allès, É., L’islam de Chine: Un Islam en situa- Shem’s genealogy, which connects directly to Abra- tion minoritaire (Paris 2013). ■ Bosworth, C. E. et al., “Ṣīn,” ham; but this is possibly due to Aram being the 2 ■ EI 9 (Leiden 1997) 616b–25a. Gladney, D. C., Dislocating brother of Eber, who begat Peleg (compare Gen China: Muslims, Minorities, and Other Subaltern Subjects (Chi- 10 : 21 with 10 : 25), a name associated with a divi- cago, Ill. 2004). ■ Israeli, R., Muslims in China: A Study in Confrontation (London 1978). ■ Li, S./K. W. Luckert, Mythol- sive group attested elsewhere in the DSS (see CD ogy and Folklore of the Hui, a Muslim Chinese People (Albany, 20.22; 4Q169 3–4.4.1). Ramban, however, would N.Y. 1994). later refute such a view, arguing that Eber, son of Constantin Canavas Aram, in Gen 10 : 21 is a different Eber than the Eber who begets Peleg in Gen 10 : 25 (Ramban, Comm. Gen. 10.21). Hukkok Robert Kashow Hukkok (MT Ḥûqōq in L, otherwise Ḥuqqoq; LXX Ιακανα) is a place name from the description of the boundary of Naphthali in Josh 19 : 34. Robinson Huldah (81) identified it with Yāqūq in Galilee. From the I. /Old Testament 11th century onwards, a local tomb is attributed to II. Judaism the Prophet Habakukk, and is called both III. Further Reception and Yaquq by Jewish authors of the 13th century.

Bibliography: ■ Lissovsky, N., “Hukkok, Yaquq and Ha- I. Hebrew Bible/Old Testament bakkuk’s Tomb: Changes over Time and Space,” PEQ 140 Huldah is mentioned in 2 Kgs 22 and in the parallel (2008) 103–18. ■ Robinson, E., Biblical Researches in Palestine account in 2 Chr 34. She bears an animal name (MT 3 and the Adjacent Regions, 3 vols. (London 1970 [= 1867]). Ḥuldâ; LXX Ωλδα), which refers to a mole-rat, Ernst Axel Knauf which in Lev 11 : 29 belong to the impure animals (Rüterswörden: 235). According to 2 Kgs 22 she is a prophetess to whom King Josiah sent high officials Hukok after having discovered a scroll during restoration Hukok (MT Ḥûqōq) is a town with its pasture lands work in the temple. She is presented as the wife from the tribe of Asher, which was set aside for the (according to the Greek text: the mother) of Shal- Gershonite Levites in 1 Chr 6 : 60 (ET 6 : 75). In the lum, keeper of the wardrobe and living in the new parallel list of Levitical towns in Josh 21 : 30–31, the quarter of Jerusalem (which could have been built Asherite town listed between Abdon and Rehob is after the destruction of Samaria in 722 BCE). To

Encyclopedia of the Bible and Its Reception vol. 12 - 10.1515/ebr.huldah © Walter de Gruyter, Berlin/Boston,Downloaded 2016 from De Gruyter Online at 12/18/2020 05:07:57PM via Bibliotheque Universitaire de Lausanne 521 Huldah 522 her visitors Huldah utters an oracle in which she Hermeneutical Reflections on the Huldah Oracle (2 Kings confirms that YHWH’s wrath will be kindled 22),” in Soundings in Kings (ed. K.-P. Adam/M. Leuchter; Min- against Jerusalem and the temple. To Josiah how- neapolis, Minn. 2010) 71–80. ■ Römer, T., “From Prophet ever she announces that he will have a peaceful to Scribe: Jeremiah, Huldah and the Invention of the Book,” in Writing the Bible: Scribes, Scribalism and Script (ed. P. R. Da- death because he was penitent and humbled him- vies/T. Römer; BibleWorld; Durham, Md. 2013) 86–96. self before YHWH (2 Kgs 22 : 16–22). The first part ■ Rüterswörden, U., “Die Prophetin Hulda,” in Meilenstein, of the oracle is a patchwork from expressions that FS H. Donner (ed. M. Weippert/S. Timm; ÄAT 30; Wies- occur in the book of Jeremiah (Römer); the authors baden 1995) 243–42. ■ Scheuer, B., “Huldah: A Cunning of the oracle apparently wanted to present Huldah Career Woman?,” in Prophecy and Prophets in Stories (ed. B. as a “female Jeremiah.” Because Josiah did not die Becking/H. M. Barstadd; OTS 65; Leiden 2015) 104–23. in peace but was killed by the Egyptian king (2 Kgs Thomas Römer 23 : 29–30), Huldah, according to the criteria of Deut 18 : 22 would be a false prophet. Commenta- II. Judaism tors often use this observation as a proof of the his- Rabbinic literature contains both positive and nega- toricity of the oracle (for a different perspective see tive traditions about Huldah, signaling a general Pietsch). A later redactor tried to correct this view rabbinic ambivalence about female prophets (cf. the by adding the following explanation in 2 Kgs rabbis’ ambivalent assessment of Deborah). Among 22 : 20: “your eyes shall not see all the disaster that the positive traditions, Huldah is said to be a de- I will bring on this place.” The oracle of Josiah’s scendent of Joshua (bMeg 14a) and to be personally peaceful death is here interpreted in the sense that descended from the harlot-hero Rahab (based on a YHWH spares him to see the destruction of Jerusa- word play; ibid. and SifBem 78). The Talmud com- lem. In the context of the deuteronomistic edition bines these traditions by asserting that Rahab con- of the book of Kings, Huldah is YHWH’s ultimate verted and married Joshua so that Huldah is de- prophet (Ilan). The mention of Huldah in 2 Kgs 22 scended from both (bMeg 14b). The Targum to 2 Kgs indicates the presence of female prophets in Jerusa- 22 : 14, according to which Huldah lived “in Jerusa- lem during the time of the monarchy and their rela- lem in the Mishneh,” states that Huldah taught in tion with the royal court. In 2 Chr 34, the discovery a Torah academy, while midrashic traditions cited of the book and Huldah’s oracle do not initiate Jo- in Rashi’s commentary on 2 Kgs 22 : 14 and 2 Chr siah’s reform; they are placed after the reform and 34 : 22 describe her as teaching the Oral Law to the constitute in a certain way the center of the Chroni- elders of the generation, expounding certain diffi- cler’s presentation of Josiah (Fischer: 177). How- cult matters, and occupying a chamber close to the ever, contrary to Kings, in Chronicles Huldah is “re- Chamber of Hewn Stone. placed” by Jeremiah at the end of the book, since However, and despite the fact that there is no the destruction of Jerusalem is presented as the ful- biblical basis for a negative assessment of Huldah, fillment of oracles that YHWH put in the mouth of other rabbinic traditions diminish her accomplish- Jeremiah (2 Chr 36 : 21). The talmudic speculation ments, subject her to considerations of modesty, or about the name Huldah meaning weasel may be ex- simply malign her. According to PRE 32, Huldah plained by the characterization of the weasel in rab- was gifted with ruaḥ ha-qodesh (the spirit of divine binic and Greco-Roman texts, which associate the inspiration) not by her own merits but because of animal with cunning and also sexual oddity (the the merit of her husband Shallum ben Tikvah, who weasel was thought to conceive or give birth performed extraordinary acts of kindness. The rab- through the mouth). The feature of cunningness bis further diminish Huldah’s prophecy (and intro- can lead to a more positive appreciation of Huldah duce an element of modesty) by indicating that her in 2 Kgs 22: by announcing the destruction of Jeru- audience consisted of women, while her contempo- salem and the peaceful death of Josiah she pleased raries Jeremiah and Zephaniah prophesied in the YHWH and the king, by saving her own career and marketplaces and synagogues respectively (PesRab life (Scheuer: 113–23). Another association of the 26). Like Deborah, Huldah is maligned as arrogant, name Huldah could be the blindness of the mole. as shown by her reference to Josiah as “the man As a “blind prophet” Huldah is not anymore a seer who sent you” rather than “the king who sent you.” but a prophet who listens to the words of the book For this reason, she is said to bear the hateful name before uttering her oracle (Römer). Huldah, which means “weasel” (bMeg 14b). Bibliography: ■ Fischer, I., Gotteskünderinnen: Zu einer ge- The rabbis are troubled by King Josiah’s consul- schlechterfairen Deutung des Phänomens der Prophetie und der Pro- tation of Huldah rather than Jeremiah and offer phetinnen in der Hebräischen Bibel (Stuttgart 2002). ■ Groh- various explanations: Jeremiah had gone to bring mann, M., “Hulda, die Prophetin (2 Kön 22,14–20),” CV 45 back the ten lost tribes; Josiah was hoping for a gen- (2003) 209–16. ■ Ilan, T., “Huldah, the Deuteronomic Prophetess of the Book of Kings,” Lectio difficilior 11 (2010; tler prophecy and so turned to a woman, only to be www.lectio.unibe.ch; accessed June 29) 15 pages. ■ Müller, surprised by the harshness of Huldah’s decree; Jo- M., “Hulda,” Wibilex (2008; www.bibelwissenschaft.de; ac- siah knew that Jeremiah would not be offended be- cessed June 29, 2015). ■ Pietsch, M., “Prophetess of Doom: cause the latter was related to Huldah (bMeg 14b).

Encyclopedia of the Bible and Its Reception vol. 12 - 10.1515/ebr.huldah © Walter de Gruyter, Berlin/Boston, 2016Downloaded from De Gruyter Online at 12/18/2020 05:07:57PM via Bibliotheque Universitaire de Lausanne 523 Hull, John M. 524

Like the tombs of the Davidic kings, Huldah’s special blessing to blind people (2001). John Hull’s tomb is in Jerusalem, despite the ban on graves seminal works have opened up new ways of reading within the city limits. It is not clear whether the and interpreting the Bible from a blind perspective. Huldah Gates on the Temple Mount are connected Bibliography: ■ Hull, J. M., In the Beginning There Was Dark- to the prophetess. ness: A Blind Person’s Conversations with the Bible (London ■ Bibliography: ■ Kadari, T., “Huldah, the Prophet: Midrash 2001). Hull, J. M., The Tactile Heart: Blindness and Faith and Aggadah,” in Jewish Women: A Comprehensive Historical (London 2013). Encyclopedia, vol. 1 (ed. P. E. Hyman/D. Ofer; Jerusalem Wayne Morris 2006). [Available at www.jwa.org; accessed July 6, 2015] Christine Hayes Human Being III. Further Reception /Anthropology In 1984 the State of has honored Huldah with a stamp, showing her with a Torah scroll (cf. Eisen- berg: 39). In 2014 Sharon Dow published with a Human Rights and the Bible Christian publishing house Huldah: Prophetess: A His- torical Novel, which tries to promote a conservative I. Judaism II. Christianity Christian worldview for young readers. In a semi- III. Film scholarly book published in 2012 Preston Kavanagh argues that Huldah was the prophet who wrote the HB, a quite nice rehabilitation of the prophetess. I. Judaism

Bibliography: ■ Dow, S., Huldah: Prophetess: A Historical Novel 1. Rights vs. Obligations. Do contemporary Jews (Winnipeg, Man. 2014). ■ Eisenberg, R. L., The Jewish World see the Bible as a source for a modern language of in Stamps: 4000 Years of Jewish Civilization in Postal Stamps human rights? (New York 2002). ■ Kavanagh, P., Huldah: The Prophet who At first glance, there are overwhelming differen- Wrote the Hebrew Scripture (Eugene, Oreg. 2012) ces between the thought world of the Bible and that Thomas Römer of modern human rights. The HB/OT is essentially theocentric, whereas the discourse of human rights is anthropocentric. The very word “rights,” as it is Hull, John M. used today, does not appear in the HB/OT. The John M. Hull (1935–2015) was born in Australia nearest equivalent is perhaps the biblical word mit- but moved to England in 1959. In 1989 he was ap- swah, a concept whose closest equivalent among pointed Professor of Religious Education at the modern secular concepts would be “obligation.” University of Birmingham, the first such appoint- Robert Cover points to the differences between ment in the United Kingdom. Born sighted, Hull these two mythic structures. The foundational became blind in the early 1980s. myth of human rights focuses on the free, autono- His main contributions to thinking about the mous individual. In this story, the community has Bible are In the Beginning there was Darkness (2001) no intrinsic value. It is only the product of a social and his essays that were collected together in The contract whose ultimate authority flows from the Tactile Heart (2013). Becoming blind prompted individual, who voluntarily relinquishes autonomy Hull’s realization that the Bible was “written by in order to achieve security. In the HB/OT, by con- and for sighted people” (2001), which subsequently trast, the foundational myth that underlies biblical left him feeling “alienated from it” (2001). He iden- law is the story of the revelation at Mount Sinai: a tifies, for example, the contrast of light and dark- collective, shared experience that creates a commu- ness (good and evil), sight and blindness (insight nity of belonging, whose members are linked by and ignorance), and the proliferation of these meta- bonds of mutual responsibility. Heteronomy stands phors in hymnody, as representative of the repres- here in place of autonomy. The Bible does not see sive dominance of sighted perspectives among bib- law as the product of active human choice, but lical authors and interpreters (2001; 2013). rather of divine choice that humankind is com- Reading the Bible as a blind person, Hull dis- manded to obey passively. As the Israelites say at covered alternative perspectives on blindness and Sinai, “We will do and we will hear” (Exod 24 : 7; how the Bible speaks about God. He suggests God and cf. bPes 88a). is above categories of sight and blindness as both Contemporary Jews who seek to connect Scrip- light and dark are alike to God (Ps 139 : 12; 2001). ture to the discourse of human rights must there- He highlights central biblical figures who became fore work to bridge these differences. According to or experienced temporary blindness: Isaac, Jacob, them, “rights” and “obligations” are two sides of Eli, Ahijah, Zedekiah, Tobit, and Paul (2001). He the same coin. Israeli judge Haim Cohn has argued reinterpreted Jesus’ words to Thomas in John that the commandment “Thou shalt not steal” 20 : 29, “blessed are those who have not seen,” as a (Exod 20 : 15) implies a right to property. Similarly,

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